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Mishnah Meilah.3.2 משנה מעילה
The child of a chatat and the temurah of a chatat whose owner died must die. If it past its year or was lost and found with a blemish, if the owners have already been atoned for it must die and it cannot make a temurah [replacement], one cannot obtain benefit from it, but it is not subject to meilah. If the owners have not yet been atoned for it must graze until it develops a blemish and then it is sold and its money is used to buy a different offering, and it can make a temurah and it is subject to meilah. ולד חטאת ותמורת חטאת וחטאת שמתו בעליה, ימותו. שעברה שנתה, ושאבדה ושנמצאת בעלת מום, אם משכפרו הבעלים, תמות, ואינה עושה תמורה, ולא נהנים, ולא מועלין. ואם עד שלא כפרו הבעלים, תרעה עד שתסתאב ותמכר ויביא בדמיה אחרת, ועושה תמורה ומועלים בה. One who separates money for his nazir sacrifices he cannot derive benefit from it and it is not subject to meilah because they are all fit to be used for shelamim. If he died and the money was unspecified they should be used for voluntary offerings. If they are specified for which sacrifice they should be used the money for the chatat should be thrown into the dead see, one cannot derive benefit from it, but it is not subject to meilah. The money for the olah should be used to bring an olah and is subject to meilah. The money for the shelamim should be used to buy a shelamim and it is eaten for one day but does not require accompanying bread. המפריש מעות לנזירותו, לא נהנין ולא מועלין, מפני שהן ראויין לבוא כלן שלמים. מת, היו סתומים, יפלו לנדבה. היו מפורשים, דמי חטאת, ילכו לים המלח, לא נהנים ולא מועלין בהן. דמי עולה, יביאו עולה [ומועלין בהן]. דמי שלמים, יביאו שלמים, ונאכלים ליום אחד, ואינן טעונין לחם. Rabbi Yishmael says, blood is lenient at the beginning and stringent at the end, but libations are stringent at the beginning but lenient at the end. Blood, at the beginning is not subject to meilah but once it goes out to the Kidron valley it does become subject to meilah. Libations, at the beginning are subject to meilah but once they have gone out to the pits they are no longer subject to meilah. רבי ישמעאל אומר, הדם קל בתחלתו וחמור בסופו, והנסכים חמר בתחלתן וקל בסופן. הדם, בתחלה אין מועלים בו. יצא לנחל קדרון, מועלים בו. הנסכים, בתחלה מועלים בהן. יצאו לשיתין, אין מועלים בהם. The ashes of the inner alter and the menorah one cannot derive benefit from it but it is not subject to meilah. If someone reconsecrates the ashes then they become subject to meilah. Turtledoves that did yet reach their time and pigeons that have past their time, one cannot derive benefit from them, but they are not subject to meilah. Rabbi Shimon says, turtledoves that have not yet reached their time are subject to meilah but pigeons that have not yet reached their time one cannot derive benefit from them, but they are subject to meilah. דשון מזבח הפנימי והמנורה, לא נהנין ולא מועלין. המקדיש דשון בתחלה, מועלים בו. תורין שלא הגיע זמנן, ובני יונה שעבר זמנן, לא נהנין ולא מועלים.רבי שמעון אומר, תורין שלא הגיע זמנן, מועלין בהן. ובני יונה שעבר זמנן, לא נהנין ולא מועלין. The milk of sanctified animals and the eggs of turtledoves, one cannot derive benefit from them but they are not subject to meilah. In what case are we talking about? with sanctified things fit for the alter, but for sanctified things consecrated for temple use if he consecrated a hen, it and its eggs are subject to meilah. A donkey it and its milk is subject to meilah. חלב המקדשין וביצי תורין, לא נהנין ולא מועלים. במה דברים אמורים, בקדשי מזבח. אבל בקדשי בדק הבית, הקדיש תרנגולת, מועלין בה ובביצתה. חמור, מועלין בה ובחלבה. Anything which is fit for the alter, but not the temple treasury, or for the treasury but not the alter, or for neither the treasury or the alter are subject to the laws of meilah. How so? If he consecrated a pit filled with water, a dung pit full of manure a dovecote filled with doves, a tree full of fruit, a field full of grass, both they and what is in them is subject to meilah. But if he consecrated a pit and it was later filled with water, a dung pit that was later filled with manure, a dovecote that was later filled with doves, a tree that was later filled with fruit, a field that was later filled with grass, they are subject to meilah, but what is in them is not, says Rabbi Yehuda. But Rabbi Shimon says, one who consecrates his field and his tree, they and what grows from them are subject to meilah because they are the growths of sanctified things. The children of ma'aser should not nurse from ma'aser animals, and others would consecrate their own animals for this purpose [of nursing]. The children of consecrated animals should not nurse from other consecrated animals, and others would consecrate their own animals for this purpose [of nursing]. Workers should not eat the dried figs that have been consecrated and similarly a cow should not eat from the fodder that was consecrated. כל הראוי למזבח ולא לבדק הבית, לבדק הבית ולא למזבח, לא למזבח ולא לבדק הבית, מועלין בו. כיצד, הקדיש בור מלא מים, אשפה מלאה זבל, שובך מלא יונים, אילן מלא פרות, שדה מלאה עשבים, מועלין בהם ובמה שבתוכן. אבל אם הקדיש בור ואחר כך נתמלא מים, אשפה ואחר כך נתמלאה זבל, שובך ואחר כך נתמלא יונים, אילן ואחר כך נתמלא פרות, שדה ואחר כך נתמלאה עשבים, מועלין בהן, ואין מועלין במה שבתוכן, [דברי רבי יהודה]. ורבי שמעון אומר, המקדיש שדה ואילן, מועלין בהם ובגדוליהם, מפני שהן גדולי הקדש. ולד מעשרת לא יינק מן המעשרת.ואחרים מתנדבים כן. ולד מקדשין לא יינק מן המקדשין. ואחרים מתנדבין כן. הפועלים לא יאכלו מגרוגרות של הקדש, וכן פרה לא תאכל מכרשיני הקדש. The roots of a non-sacred tree that extend it a sanctified area and that of a sanctified tree that extend into a non-sanctified area, one cannot derive benefit from them, but they are not subject to meilah. A spring which spreads out from a consecrated field one cannot derive benefit from it, but it is not subject to meilah. If it flows outside the field then one can derive benefit from it. Water in the golden jug [used on sukkot] one cannot derive benefit from it but it is not subject to meilah. If it was then placed in a jug [to be poured on the alter] it is subject to meilah. The willow branch [used in the temple during sukkot] one cannot derive benefit from it but it is not subject to meilah. Rabbi Eliezer says, the elders used to take from it and use it in their lulavs. שרשי אילן של הדיוט באין בשל הקדש ושל הקדש באין בשל הדיוט, לא נהנין ולא מועלין. המעין שהוא יוצא מתוך שדה הקדש לא נהנין ולא מועלין יצא חוץ לשדה, נהנין ממנו. המים שבכד של זהב, לא נהנין ולא מועלין. נתנו בצלוחית, מועלין בהם. ערבה, לא נהנין ולא מועלין. רבי אליעזר ברבי צדוק אומר, נותנין היו ממנה זקנים בלולביהם. A birds nest in a tree that belongs to the temple, one cannot derive benefit from it, but it is not subject to the laws of meilah. If it is in a tree devoted to idol worship he can knock it out with a branch. One who consecrates a grove, all of it is subject to meilah. If the temple treasurers took branches the wood is subject to meilah but the bark or the leaves are not subject to meilah. קן שבראש האילן של הקדש, לא נהנין ולא מועלין. שבאשרה, יתיז בקנה. המקדיש את החרש, מועלין בכלו. הגזברים שלקחו את העצים, מועלין בעצים, ואין מועלין לא בשפוי ולא בנויה.
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